Chinese
关于智慧是锐利还是愚钝的问题：一般来说，如来藏普遍存在于一切众生之中，自生智慧没有其他东西可以去除，它作为自性存在于一切事物中，因此没有锐利、愚钝、好坏之分，是平等的。然而，从它显现为各种各样的角度来看，它并不确定为一，即有从锐利和愚钝两者中解脱出来的唯一锐利者，有唯一愚钝者，有自性智慧较小的愚钝者，有智慧自性锐利的锐利者，以及既有锐利又有愚钝者。第一种情况是：作为根本的自生导师，是未曾经历迷惑的佛陀。第二种情况是：一般来说，轮回没有开始和结束，因此无法遇到佛法，也无法解脱。第三种情况是：必须确定和学习许多小乘的类型，然后才能进入。第四种情况是：自性根器锐利者，证悟和解脱同时发生。第五种情况是：智慧的类型不确定，道路也以不确定的方式前进。因此，不执着于任何一方，而是理解为不与任何事物相违背。第四个问题是，根本上是否存在迷惑的基础？有从无中产生的迷惑，有从有中产生的迷惑，以及从非二元中产生的迷惑。第一种情况是：中观派等认为，本性法性是空性，没有任何自性，因此迷惑是从没有基础中产生的。还有一些密宗行者认为，智慧的自性是完全清净的，迷惑是从没有基础中产生的。第二种情况是：认为在根本上，只有像普通人的自主显现才是真实的，并认为迷惑是从有基础中产生的。第三种情况，从非二元中产生迷惑，是指消除认为迷惑是从有和无二元中产生的极端观点，以及从非二元中产生迷惑的方式。第一种情况是，如果迷惑是从空无一物中产生的，那么就会陷入断灭的极端，外道的断灭论就会被认为是真实的，轮回就会被认为是突然产生的，这些过失就会出现。如果智慧的自性是完全清净的，迷惑是从没有基础中产生的，那么就会导致成佛后也会产生迷惑，或者根本陷入涅槃的极端，或者导致所有清净的相续成为佛陀等等过失。如果迷惑在根本上以实有的方式存在，那么就会导致永远无法从轮回中解脱等等过失。出自《大智慧》。处
English
Regarding whether wisdom is sharp or dull: Generally, the Sugata-garbha pervades all beings, and self-originated wisdom is without otherness to be removed, abiding as its own nature in all things, so there is no sharp, dull, good, or bad, it is equal. However, from the aspect of its appearing in various ways, it is not definite as one, that is, there is the one sharp who is liberated from both sharp and dull, there is the one dull, there is the dull with small innate intelligence, there is the sharp with naturally sharp intelligence, and there are those with both sharp and dull. The first is: the self-originated teacher of the ground, the Buddha who has never been deluded. The second is: generally, samsara has no beginning or end, so one does not encounter the Dharma and is not liberated. The third is: one must ascertain and train in many types of the Lesser Vehicle before entering. The fourth is: those with sharp innate faculties, realization and liberation occur simultaneously. The fifth is: the type of intelligence is uncertain, and one proceeds on the path in an uncertain way. Therefore, one does not abide in any one side, but understands without contradicting anything. The fourth question is whether there is a basis for delusion on the ground? There is delusion arising from non-existence, delusion arising from existence, and from non-duality. The first is: the Madhyamikas and others believe that the nature of phenomena is emptiness, not established as anything, so delusion arises from a groundless basis. Also, some secret mantra practitioners believe that the wisdom of awareness is completely pure, and delusion arises from a groundless basis. The second is: it is believed that on the ground, only the self-grasping appearances of ordinary beings are established as real, and delusion is believed to arise from a basis of existence. The third, delusion arising from non-duality, is the refutation of the extreme view that delusion arises from the duality of existence and non-existence, and the way delusion arises from non-duality. The first is, if delusion arises from emptiness, from nothing at all, then one falls into the extreme of nihilism, the nihilistic views of the tirthikas would be true, and samsara would be considered to arise suddenly, these faults would occur. If the wisdom of awareness is completely pure and delusion arises from a groundless basis, then it would follow that delusion could arise even after Buddhahood, or that the ground would fall into the extreme of nirvana, or that all pure lineages would become Buddhas, and so on. Also, if delusion exists inherently on the ground as a real entity, then it would follow that liberation would never occur, and so on. From the Great Wisdom. Place
Chinese
按照传统，迷惑的根源是有还是无？如果迷惑的根源是有的，那就无法成佛；如果迷惑的根源是无的，那么成佛就没有意义。这是第一种观点。第二种观点是：“迷惑的根源非有非无。”意思是说，从本性自生智慧不被其他事物清除的方面来看，没有迷惑的根源；但从它自己不认识自己的方面来看，有迷惑的根源。这二者不是相互独立的，由此产生迷惑。因此，对于说迷惑的根源是有的，以及说迷惑的根源是无的这两种说法，应该明白它们是从不同角度出发，因此并不矛盾。也就是说，本性自生智慧本来就存在，与俱生无明二者不是相互独立的，由此产生迷惑，正如在讲述迷惑的方式时所说的那样。例如：从无边无际的虚空中，绳子的本性不是蛇，但由于迷惑，它显现为蛇的形象。事物本身不是蛇，但由于迷惑的缘故，有四种显现。自心未加改变的本然状态中，证悟和未证悟并不存在，但由于迷惑，执着于二元对立的观念。事物本身并非如此，但由于各自的执着，这种显现是迷惑且存在的。正如《ཐུག་ཐིག་》中说：“六道众生的心性，是珍贵的宝珠，无论如何看待它所显现的，都没有迷惑的根源，不加任何虚构。”以及《ཀུན་འདུས་》中说：“无明和智慧不是不同的，未证悟和证悟在道上是一体的。”等等，在众多的续部、圣教和口诀中都有所阐述。第五，关于心识是一个还是多个的问题：如果是一个，那么一个解脱，所有都解脱，或者一个的业果会降临到所有众生身上。如果是多个，那么外道所臆测的“我”就成立了，并且会产生执着能所取在各自相续中是真实的过失。那么，应该怎样才能从一个和多个的本质中解脱出来呢？应该是既不混合又完全圆满。关于四种显现、一个、多个，以及不混合和完全圆满的详细解释，将在相关章节中阐述。如果是一个，那么会有过失，如《智慧究竟》中所说：“迷惑的分别心是各个众生的心，如果是一个，那么善恶的业果也应该由所有未造业的众生来承受。因为业果不是共同形成的，所以串习增长了迷惑的痛苦。”以及外道吠陀的终
English
According to tradition, is the basis of delusion existent or does delusion arise from non-existence? If the basis of delusion is existent, then one cannot attain Buddhahood; if the basis of delusion is non-existent, then attaining Buddhahood is meaningless. This is the first view. The second view is: "The basis of delusion is neither existent nor non-existent." This means that from the aspect of the nature of self-arisen wisdom not being cleared away by other things, there is no basis of delusion; but from the aspect of it not recognizing itself, there is a basis of delusion. These two are not independent of each other, and delusion arises from this. Therefore, regarding the statements that the basis of delusion is existent and that the basis of delusion is non-existent, one should understand that they are from different perspectives and therefore not contradictory. That is, the nature of self-arisen wisdom is inherently present, and delusion arises from the fact that it and co-emergent ignorance are not independent of each other, as explained in the section on how delusion arises. For example: From the boundless sky, the nature of a rope is not a snake, but due to delusion, it appears as the form of a snake. The thing itself is not a snake, but due to delusion, there are four appearances. In the unaltered natural state of one's own mind, realization and non-realization do not exist, but due to delusion, one grasps at dualistic concepts. The thing itself is not like that, but due to one's own clinging, this appearance is deluded and existent. As it says in the 《ཐུག་ཐིག་》: "The mind-essence of all beings in the six realms is a precious jewel. However it appears when looked at, it is free from the imputation of existent or non-existent as the basis of delusion." And in the 《ཀུན་འདུས་》: "Ignorance and wisdom are not different. Non-realization and realization are one on the path." And so on, as explained in many tantras, agamas, and instructions. Fifth, regarding whether the mind-stream is one or many: If it is one, then one liberation means all are liberated, or the karmic result of one will befall all beings. If it is many, then the "self" conjectured by non-Buddhists is established, and there will be the fault of clinging to the grasper and the grasped as being truly existent in their own continuums. So, how should it be so that one is liberated from the essence of one and many? It should be unmixed and completely perfect. The detailed explanation of the four appearances, one, many, and unmixed and completely perfect, will be explained in the relevant sections. If it is one, then there will be faults, as it says in the 《Wisdom's Ultimate Depth》: "The deluded conceptual mind is the mind of each being. If it is one, then the karmic results of good and evil should also be experienced by all sentient beings who have not committed them. Because karmic results are not formed in common, the suffering of delusion is increased by habituation." And the end of the non-Buddhist Vedas
Chinese
啊，就像在秘密语者的宗派的章节中指出的错误一样。如果有一个错误，那么在《智慧深渊》中说：因为自性身没有变化，所以，用头脑检查一个对象不是一个对象，所以，毫无疑问，自己的心会显得迷惑。因此，感官的对象不在基础上。正如《辩驳》中所说：法性是唯一的，没有区别，但所见的是执着的意识的差异。差异是执着。不同是不执着。一切事物都是执着。非事物本身也是执着。又说：三种毒药的根源是执着。不是执着的意识的，不同和相同的原因，菩萨没有说存在。这样说。两者都没有错误，并且从差异中解脱出来，在第十七显现中说：觉悟的心是每个众生的心。如果是一个，那么善恶的业果，没有学习，都会被所有人体验到。否则，真正的意义是不可能的。因为业果不是共同的。不是一个，因为那本身没有产生。所以，差异在意义上也是不可能的。从一和异中解脱出来。正如龙钦饶绛巴所说：在平等的虚空中没有偏见。没有从一个广阔的虚空中移动，无数的小虚空也完全包含其中。在不确定的、不变的虚空中完全包含。这样说。象征基础、道路和结果的意义，在名为《普集觉性之灯》中，这是第三章，展示了存在方式的自性基础。
English
Ah, just as the fault is pointed out in the chapter on the sect of secret speakers. If there is one fault, then in Yeshe Tingdzog (Wisdom's Profound Depth) it says: Because the Svabhavikakaya (essence-body) does not change, therefore, examining one object with the mind is not one object, so, there is no doubt that one's own mind will appear confused. Therefore, the objects of the senses are not on the ground. As it says in "Refutation": Dharmata (the nature of reality) is one, without distinction, but what is seen is the difference of grasping consciousness. Difference is grasping. Difference is non-grasping. All things are grasping. Non-things themselves are also grasping. Again, it says: The root of the three poisons is grasping. Of that which is not grasping consciousness, the reason for difference and sameness, the Bodhisattva did not say exists. Thus it is said. Both are without fault and liberated from difference, in the Seventeenth Appearance it says: The mind of realization is the mind of each sentient being. If it is one, then the karmic results of good and evil, without learning, will be experienced by all. Otherwise, the true meaning is not possible. Because karmic results are not common. Not one, because that itself has not arisen. So, difference is also not possible in meaning. Liberated from one and different. As Longchen Rabjampa said: In the expanse of equality there is no bias. Without moving from one vast expanse, countless small expanses are also completely contained within. Completely contained in the uncertain, unchanging expanse. Thus it is said. Symbolizing the meaning of the ground, path, and result, in the book called "The Lamp of the All-Encompassing Awareness," this is the third chapter, showing the basis of the nature of the way of being.
Chinese
共同摄取者。 善逝藏识无明和， 异熟习气五种烦恼。 如是说。 缘是： 遍计所执粗猛的五种烦恼和三种业。 所示二缘是三种业， 遍计所执无明五烦恼。 如是说。 自性是： 在三界中成熟且是痛苦。 自性是器情世界之， 显现和执着的诸法。 如是说。 庄严经中说： 由此三界器与情， 成熟为猛烈错乱之过患。 如是说。 比喻如同水车之水桶， 在三界中漂泊并在六道中轮回。 三次第中说： 如同水桶根等四火之比喻， 周遍轮转且增长。 如是说。 庄严经中说： 如同水车之水桶， 外内缘起以力而重复。 如是说。 体相是： 无常且具有生灭，或不自在。 三次第中说： 坏灭和生起以及空和住， 具有生老病死四者， 体相不是恒常。 如是说。 作者是： 如同罗刹之口水般各自所作。 具有相续之刹那， 彼即是业之作者。 如是说。 过患是： 由错乱所迷，是痛苦且远离解脱之道。 详细应如空性品之时了解。 远离圣道感受痛苦， 过患有二或三或三。 如是说。 庄严经中说： 在无明泥土之堆积上， 种下烦恼毒药之根， 被种种痛苦过患所逼迫。 如是说。 时间是： 三界总的来说，说成无始无终。 三次第中说： 从无始无终之时起， 由于未证真实义而退失。 如是说。 庄严经中说： 住于真实和不了解， 前后不住无有始， 超过限量故无有终， 恒常不空转法轮。 如是说。 摄集中说： 无明轮回既不穷尽也不增长。 如是说。 经中说： 轮回无始无终，有情之生亦无始无终。 如是说。 在黑暗和灯火之劫混合时， 无始无终地产生且将产生。 如是说。 就补特伽罗个体而言，无始有终